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Simon Brown.
Tuesday, 31 March 2015
My Easter Message and Shroud Videos by Dr Richard Kent and 100's of Peer Reviewed Scientific Papers, Proving Jesus on the Shroud of Turin.
Sunday, 29 March 2015
1 JOHN 4.7. ARE YOU BORN AGAIN? Who do you love?
1 John 4:7 - 8.
Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.
ARE YOU BORN AGAIN? How do you know? Who do you love, your brother, your sister or Mum or Dad, your car or house or even your pet horse? Is that true love?
No, even someone who is a sinner can do that too. Let me tell you what true love is: True love is loving someone who hates you and loving someone who you don't even know. Or even someone who wants to steal your car. Or even your life savings and your wife too.
It maybe someone who wants to kill you.
I'm sure you'll agree it is something that's very hard to do and virtually impossible I would say wouldn't you?
But you know what, when you follow God, it is something that comes from him to you. Something evolution cannot create or understand, it's an accident made from nothing that's what they say.
You see, Gods heart is full of love which he wants to share with you. The more you love God the more he will bless and change you.
By loving God you start to love others that don't love you. How can that be? I don't know but it's true. It is only something that God can do in you.
Yes, now you know who you are too. If you can love others who may want to hurt you then you are a child of God, born again with the love of the Father who is living in you.
You know God and God knows you isn't that simply amazing!!! It doesn't happen overnight, but it slowly happens by God's great power and his great might.
The more you trust God the more God can do to help you love others that don't love you. Now look at yourself, and see what God can do, You are different from the rest, there's not many like you. O dear God how I love you.
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RELATED ARTICLES.
Why was Jesus crucified?
Thursday, 26 March 2015
WHO ARE THE 5 FOOLISH VIRGINS? FIND OUT NOW...
WHO ARE THE 5 FOOLISH VIRGINS ?
WHO ARE THE 5 WISE VIRGINS?
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UP DATE 23/Feb/2016
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UP DATE 23/Feb/2016
Is a person saved by believing in the TRINITY? because it
breaks the first of all the commandments.
And Jesus answered him, The first of all the commandments
is, Hear, O Israel; The Lord our God is one Lord: Mark 12:29.
Sir Isaac Newton felt that belief in the holy trinity was a
flagrant violation of the First of the Ten Commandments.
The Lord GOD is ONE GOD and NOT 2 or 3.
And this is life eternal, that they might know thee the only
true God, and Jesus Christ, whom thou hast sent. John 17:3.
Who is he that overcometh the world, but he that believeth
that Jesus is the
SON of God?
1 John 5:5. King James Bible
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A dead serious prophecy was made by Jesus in Matthew 25. Including other statements elsewhere made by Luke, Apostle Paul, the half-brother of Jesus, James, Matthew, and John.
Prophecies must always be taken seriously. Not abiding to the Prophecies always has consequences.
Beware therefore, lest that come upon you, which is spoken of in the prophets. Acts 13:40.
Read prophecies in the Bible.
As these prophecies, teachings and warnings are absolutely vital for soul saving and conditions of salvation for ALL believers, we shall and must read them, see them, and fully examine them, to understand them.
Beware therefore, lest that come upon you, which is spoken of in the prophets. Acts 13:40.
Read prophecies in the Bible.
As these prophecies, teachings and warnings are absolutely vital for soul saving and conditions of salvation for ALL believers, we shall and must read them, see them, and fully examine them, to understand them.
Lets listen to Jesus.
Matthew 25:1. The Parable of the Ten Virgins, also known as the Parable of the Wise and Foolish Virgins.
Matthew 25:1.
Then shall the kingdom of heaven be likened unto ten virgins.
Who are the ten virgins?
The ten virgins must be ALL believers confessing and professing Jesus as Lord.
which took their lamps, and went forth to meet the bridegroom.
Represents the light of Christ in all Believers.
Matthew 25:2. And five of them were wise.
Who are the wise virgins?
Believers who confess and profess Jesus as Lord.
Who have become, Born Again, by living and FOLLOWING Jesus Christ daily, who turn from all deliberate sin, and DO NOT intentionally sin, or practice sin, who repent, who confess daily and do the will of God the Father which is in heaven.
WHO ARE SAYER'S AND DOER'S OF THE WORD.
WHO LOVE JESUS.
If you love me, keep my commandments. John 14:15. King James 2000 Bible
and five were foolish.
Who are the foolish virgins?
Believers who confess and profess Jesus as Lord. But DO NOT do the will of God the Father which is in heaven.
By NOT living and FOLLOWING Jesus Christ daily, who DO NOT turn from all deliberate sin, WHO STILL PRACTICE SIN, WHO intentionally sin.
WHO ARE FANS BELIEVERS AND NOT FOLLOWERS.
WHO ARE SAYER'S BUT NOT DOER'S OF THE WORD.
WHO DO NOT TAKE UP THEIR CROSS AND FOLLOW JESUS DAILY.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Luke 9:23.
WHO DO NOT TAKE UP THEIR CROSS AND FOLLOW JESUS DAILY.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Luke 9:23.
WHO DO NOT LOVE JESUS.
If you love me, keep my commandments. John 14:15. King James 2000 Bible
In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. 1 John 3:10. King James Version (KJV)
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Matthew 7:21.
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? James 2:14. King James Version (KJV)
In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. 1 John 3:10. King James Version (KJV)
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Matthew 7:21.
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? James 2:14. King James Version (KJV)
They that were foolish took their lamps, and took no oil with them. Matthew 25:3.
(NO OIL) SYMBOLIC FOR THE HOLY SPIRIT.
Believers who confess and profess Jesus as Lord. But do NOT do the will of God the Father which is in heaven, WHO DO NOT HAVE THE HOLY SPIRIT, (NO OIL).
Matthew 25:4. But the wise took oil in their vessels with their lamps.
Born again believers, living for Christ, praying constantly with a constant flow of the Holy Spirit within their hearts and lives. (WHO HAVE OIL)
Matthew 25:5. While the bridegroom tarried, He delayed. they all slumbered and slept.
Jesus makes a prophecy to yet be fulfilled.
ALL GET THE TIMING OF HIS RETURN WRONG.
WHY ?
(all slumbered and slept) Matthew 25:5.
Barnes' Notes on Matthew 25 - 5. The bridegroom tarried - That is, while they waited for him. It was uncertain at what time he would come. He delayed longer than they expected.
Matthew 25:6. And at midnight there was a cry made. Behold, the bridegroom cometh; Jesus. go ye out to meet him.
Jesus calls and wakes up the TRUE born again believers and followers.
Matthew 25:7. Then all those virgins arose, and trimmed their lamps.
Matthew 25:8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
The foolish virgins have NO OIL. SYMBOLIC FOR THE HOLY SPIRIT.
Matthew 25:9. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
Something that one cannot obtain from someone else, as it is by FOLLOWING and living in Jesus constantly that provides the born again with the Holy Spirit.
Without the Holy Spirit we are just religious people.
Matthew 25:10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
THE RAPTURE OF THE WISE VIRGINS. ALL TRUE BORN AGAIN BELIEVERS.
Matthew 25:11. Afterward came also the other virgins, saying, Lord, Lord, open to us.
Matthew 25:12. But he answered and said, Verily I say unto you, I know you not.
THE 5 FOOLISH VIRGINS REPRESENTING HALF OF ALL BELIEVERS ARE LEFT BEHIND.
WHY?
And why call ye me, Lord, Lord, and do not the things which I say? Luke 6:46.
Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Matthew 7:21 - 23.
For not the hearers of the law are just before God, but the doers of the law shall be justified. Romans 2:13.
They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. Titus 1:16.
But be ye doers of the word, and not hearers only, deceiving your own selves. James 1:22.
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock. Matthew 7:24
He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. Matthew 10:37 -38.
He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. Matthew 10:37 -38.
There is no such thing as a "halfway disciple."
IT IS ALL OR NOTHING.
TOTAL COMMITMENT.
Kyle Idleman of City on a Hill, Louisville has teachings called: NOT A FAN.TOTAL COMMITMENT.
He teaches: God is not interested in mere fans.
He doesn't want enthusiastic admirers.
He states in his book, page 35, NOT A FAN: What is it meant to be a Christian? Let me be clear. There is no forgiveness, without repentance. There is no salvation, without surrender. There is no life without death. There is no believing without committing.
READ MORE HERE.
He doesn't want enthusiastic admirers.
He states in his book, page 35, NOT A FAN: What is it meant to be a Christian? Let me be clear. There is no forgiveness, without repentance. There is no salvation, without surrender. There is no life without death. There is no believing without committing.
READ MORE HERE.
Mark A. Copeland states in his Parables Of Jesus.
The Two Sons (Mt 21:28-32) B. THIS LESSON IS ONE SORELY NEEDED TODAY...
1. The doctrines of cheap grace and easy believism have created a generation of "sayers" and not "doers" a. Many profess Jesus as Lord, but then don't do what He says - cf. Lk 6:46 b.
They are like the second son, who says he will do the father's will, but doesn't.
They are like the second son, who says he will do the father's will, but doesn't.
2. Misunderstanding the doctrine of "salvation by grace through faith", many people have concluded that requiring obedience to God's command is "legalism" or "salvation by works of merit"
a. Yet nothing could be further from the truth!
b. Keeping the commandments of God is essential to salvation -
Mt7:21-23; 28:20; Jn 14:15,21,23; 15:10,14; 1 Co 7:19; 1 Jn 2:3-4 3.
What we must remember is this... a. When we keep God's commandments, we in no way earn or merit salvation b.
We simply do that which is our duty to do, and always remain "unprofitable servants" saved by grace - cf. Lk 17:10; Ti 3:4-7 c. Yet, we still "should be careful to maintain good works"! - Ti 3:1,8,14 By Mark A. Copeland. http://www.christianlibrary.org/authors/Mark_A_Copeland/pa/pa.pdf
THE GOOD NEWS.
It is NOT to late, TO PUT JESUS FIRST, COMPLETELY FOLLOW AND SURRENDER OUR WHOLE LIVES TO JESUS.
We must repent and completely do a U turn from our sinful lives, hating sin and turning from all sin.
Including NOT cheating our government for benefits.
We must be continually submitted to Jesus daily, putting Him first, and putting earthly, material desires last.
We must be continually submitted to Jesus daily, putting Him first, and putting earthly, material desires last.
If we are truly born again, we will put Jesus FIRST, then we will be ready for Jesus any day and every day even the tribulation days.
All born again believers should be ready to die for Jesus, if we must.
For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. Luke 9:24.
There is NO point in believing in the cross, if we are NOT willing to pick up our cross, and die for Jesus, who gave His life and died for us.
There is NO point in believing in the cross, if we are NOT willing to pick up our cross, and die for Jesus, who gave His life and died for us.
Matthew 25:13. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
Jesus made it a secret until that day, to keep us alert every day. keep watch, stay awake and pray, looking out for Christ each day, living for Christ in every way, and He will wake us on the day, because no one knows that day, it is a surprise by our King Jesus that's on the way, for those who put Him first, love Him, watch and pray. Amen.
BEFORE ITS TOO LATE, GET RIGHT WITH JESUS TODAY. HE LOVES US MORE THAN WE CAN EVER COMPREHEND. HE WANTS US TO LOVE HIM JUST THE SAME.
Watch: How much does God love you?
Watch: How much does God love you?
For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. Psalm 84:11.
Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed. John 8:31. DO YOU OBEY THE LORD'S TEACHINGS?
BEST COMMENT.
By Rappin Rhymer.
A sermon you arent likely to hear in many churches unfortunately.
Many share a false gospel of "faith alone", yet the only time faith alone is mentioned in the bible, it is condemned.
In the parable of the wise and foolish builders, Jesus describes the difference between those who hear His words and do not follow, and those who hear His words and put them in to practice.
According to Him, it is the difference between heaven and hell.
While works alone do not save a person, there are none saved who are without those good works.
If your faith calls you to do, or not do something, the act of carrying it out is not only faithfulness but righteousness.
The problem I find is that some dont want the truth-they want a license to live as an abomination to everything good, and still be regarded as holy.
Thats also prophesy, something about believing what tickles thier ears, seeing but being blind, listening yet not perceiving. Although Paul warned against divisions of the faith, prophesy also showed it was inevitable-and worse towards the end.
The bible isnt hard to get a general sense of Gods word, but perhaps just as easy to twist it to any flavour we want?
God help us!
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The House on the Rock
(Matthew 7:24-27)
Luke 6:46 – 49.
And why call ye me, Lord, Lord, and do
not the things which I say? 47 Whosoever cometh to me, and heareth my sayings,
and doeth them, I will shew you to whom he is like: 48 He is like a man which
built an house, and digged deep, and laid the foundation on a rock: and when
the flood arose, the stream beat vehemently upon that house, and could not
shake it: for it was founded upon a rock. 49 But he that heareth, and doeth
not, is like a man that without a foundation built an house upon the earth;
against which the stream did beat vehemently, and immediately it fell; and the
ruin of that house was great.
Pulpit Commentary.
"Those blind guides of whom I have
been telling you, they with their lips profess to adore the eternal God of
Israel, and yet live their lives of sin. You, my followers, do not the same
thing."
The House on the Rock
Matthew 7:24 – 28.
Therefore whosoever heareth these
sayings of mine, and doeth them, I will liken him unto a wise man, which built
his house upon a rock: 25 And the rain descended, and the floods came, and the
winds blew, and beat upon that house; and it fell not: for it was founded upon
a rock. 26 And every one that heareth these sayings of mine, and doeth them
not, shall be likened unto a foolish man, which built his house upon the sand:
27 And the rain descended, and the floods came, and the winds blew, and beat
upon that house; and it fell: and great was the fall of it.
Matthew 7
Pulpit Commentary
Verses 24-27. - Parallel passage: Luke
6:47-49 (cf. also Ezekiel 13:10-16). A solemn close to the sermon. By the
similitude of two builders our Lord warns his followers that to have heard his
words will have been useless unless they put them into practice. Observe that
although the word "hear in these verses cannot indicate that full
"hearing" which it sometimes connotes (Matthew 10:14), yet it seems
to mean more than merely listening, and to imply both a grasp of what is
intended by the statements made and at least some acquiescence in their truth
(Acts 2:22; Revelation 1:3; John 5:24). According to the above explanation, it
will be seen that in the imagery the rock represents practice; the sand, mere
sentiment. There is thus a partial correspondence with the works insisted on by
St. James in contrast to a bare orthodox faith (James 2:24). Assent is
insufficient; there must be action. Not uncommonly, indeed, the rock is
considered to refer to the Lord himself, and the sand to human effort. Cf.
Ford: "The parallel passage (Luke 6:48), where the words, 'cometh unto
Me,' are inserted, indicates clearly the foundation of faith, the receiving the
Lord Jesus as our Prophet, Priest, and King, which is the only basis on which
good works can be built" (cf. even Allord). This, however, is hardly
exegesis, but application, for the "coming to Christ" is in Luke only
introductory to the hearing and doing, and is altogether omitted here. Although
the statement is true in itself, it is only so far proper to this passage in that,
apart from practice, there is (ver. 23) no heart-union with Christ. Verse 24. -
Therefore whosoever hoareth; Revised Version, every one therefore which heareth
(πᾶς οϋν ὅστις , Matthew 10:32). The relative used lays stress on the quality
implied in the verb: every one who is of the kind that hears (contrast ver.
26). These sayings (Revised Version, words) of mine, and doeth them. Not the
individual utterances (ῤήματα, John 6:63), nor the substance of my message
considered as a whole (λόγον, Matthew 13:[19] 20), but the substance of its
parts, the various truths that I announce (λόγους). I will liken him; Revised
Version, shall be likened, with the manuscripts. Not shall, in fact, be made
like, ch. 6:8 (Weiss), but shall be likened in figure and parable. Unto a wise
man. Prudent, sensible (φρόνιμος). Which built his house upon a rock; Revised
Version, the rock. Which in not a few cases may be found at no great distance
from the surface.
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UPDATE. 29/3/2015.
Very interesting fact, lets look again.
I will liken him unto a wise man. Matthew 7:24. The Wise and Foolish Builders.
And five of them were wise. Matthew 25:2.
We find and see:
WISE MAN.
WISE VIRGINS.
The parable of Jesus in: The Wise and Foolish Builders.
And five of them were wise'. Matthew 25:2.
They seem to be both identical to the teachings of Jesus.
Reply by Rappin Rhymer.
Yes they both have a similar theme. In both cases they knew the word of God, so they had a faith.
When James talks about "faith alone". he condemns it as a solitary means of salvation.
Some people (like Calvin and Luther), felt James was trying to preach of a works based salvation, but James was only re-iterating what Christ had said all along, as did the old testament.
Obedience isn't a means of salvation (because we all sin), yet wilful disobedience definitely does condemn because it opposes God directly.
Faithfulness isn't a work, its part of faith.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Before sketching out the life which the true disciples of a suffering King Messiah must lead on earth, our Lord seems to have given notice of one of his public discourses. Even though his great popularity was now on the wane, to the last he was evidently listened to by crowds, if not with enthusiasm, certainly with eager and impatient curiosity.
The sermon, of which we have the outline in the next five verses, and the subject-matter of which was, "No cross, no crown," was preached evidently to the masses. This is plain from the opening words of ver. 23. The sermon was evidently a hard saying, and, no doubt, gave bitter offence to many of the hearers. "If any man will," that is, wishes to, "come after me, to follow me where I am going" (Jesus was going to his kingdom), "let that man be prepared to give up earthly ease and comfort, and be ready to bear the sufferings which will be sure to fall on him if he struggle after holiness." This readiness to give up ease, this willingness to bear suffering, will be a matter, they must remember, of everyday experience. The terrible simile with which the Lord pressed his stern lesson home was, of course, suggested to him by the clear view he had of the fearful end of his own earthly life - an end then so near at hand, though the disciples guessed it not. The cross was no unknown image to the Jews who that day listened to the Master. The gloomy procession of robbers and of rebels against Rome, each condemned one bearing to the place of death the cross on which he was to suffer, was a sadly familiar image then in their unhappy land.
Benson Commentary Luke 9:23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Luke 9:23-27. And he said to them all, &c. — Not only to his disciples, as mentioned by Matthew, but to the people also, whom, Mark observes, he called unto him, as well as his disciples, to hear the very important doctrine which he was about to deliver, contained in this paragraph, of which see the notes on Matthew 16:24-27; and Mark 8:34-38. Let him deny himself and take up his cross — The necessity of this duty has been shown in many places; the extent of it is specified here, daily — Therefore, that day is lost wherein no cross is taken up.
Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Luke 13:24.
Pulpit Commentary
Verse 13. - He that shall endure unto the end, the same
shall be saved (Matthew 10:22). Here is a note of consolation amid the refrain
of woe. Patience and perseverance shall be crowned at the last. "The
end" means primarily the destruction of Jerusalem, and the salvation
promised is safety in that day of peril. It is believed that no Christians
perished in the siege or after it (see ver. 16). But τέλος, being here used
without the article (differently from vers. 6 and, 14), must not be restricted
to one allusion, but must be taken more generally, as indeed a universal axiom,
equivalent to "finally," as long as endurance is needed. And the
salvation must refer to the soul's sentence at the last day, not to any mere
safety of body and life. What the maxim says is this: patient continuance in
well doing, resignation under persecutions and afflictions, holding fast the
one faith even though it lead to the martyr's death, - this shall win the crown
of eternal blessedness. The Christian must not be led astray by false teachers
nor offended by the prevalence of scandals, nor let his love be chilled, if he
would gain the reward, share in Messiah's glory, and save his soul.
Gill's Exposition of the Entire Bible
But he that shall endure to the end,.... In the profession
of faith in Christ, notwithstanding the violent persecutions of wicked men; and
in the pure and incorrupt doctrines of the Gospel, whilst many are deceived by
the false teachers that shall arise; and in holiness of life and conversation,
amidst all the impurities of the age; and shall patiently bear all afflictions,
to the end of his life, or to the end of sorrows, of which the above mentioned
were the beginning:
the same shall be saved; with a temporal salvation, when
Jerusalem, and the unbelieving inhabitants of it shall be destroyed: for those
that believed in Christ, many of them, through persecution, were obliged to
remove from thence; and others, by a voice from heaven, were bid to go out of
it, as they did; and removed to Pella, a village a little beyond Jordan (u),
and so were preserved from the general calamity; and also with an everlasting
salvation, which is the case of all that persevere to the end, as all true
believers in Christ will.
(u) Euseb. Eccl. Hist. l. 3. c. 5.
Matthew 24:13 Additional Commentaries
But he that shall endure unto the end, the same shall
be saved. Matthew 24:13
http://biblehub.com/commentaries/matthew/24-13.htmUPDATE 12/4/2015. By Simon Brown.
If we are to just sit back and believe we are saved forever by just confessing Jesus as Lord, then what are we to STRIVE for?
Strive to enter in at the strait gate: for many, I say unto
you, will seek to enter in, and shall not be able. Luke 13:24
That's an interesting verse. I mean at the end. for
many, I say unto you, will seek to enter in, and shall not be able.
Notice Jesus is NOT talking about NO BELIEVERS, because they
do not believe there is a heaven or gate to heaven, and are therefor not
striving or seeking.
So Jesus must mean believers who believe in God/Jesus and
heaven: will seek to enter in, and shall not be able.
And then Jesus states: When once the master of the house is
risen up, and hath shut to the door, and ye begin to stand without, and to
knock at the door, saying, Lord, Lord, open unto us; and he shall answer and
say unto you, I know you not whence ye are.
Here Luke 13:24 - 25,
we yet again have an identical description to the parable of
the WISE and FOOLISH virgins.
Matthew 25:10. And while they went to buy, the bridegroom
came; and they that were ready went in with him to the marriage: and the door
was shut.
THE RAPTURE OF THE WISE VIRGINS. ALL TRUE BORN AGAIN
BELIEVERS.
Matthew 25:11. Afterward came also the other virgins,
saying, Lord, Lord, open to us.
Matthew 25:12. But he answered and said, Verily I say unto
you, I know you not.
THE 5 FOOLISH VIRGINS REPRESENTING HALF OF ALL BELIEVERS ARE
LEFT BEHIND.
These must be believers who are deceived into the false teaching
of faith alone are saved. They believe anymore than having faith is works, and
do not turn and let go of sin. But still practise sin willingly.
Not understanding we have to self-surrender, self-sacrifice
fully surrender our life's to Jesus, take up our cross so He can work and renew
us by His Spirit.
Instead the FOOLISH virgins are WILFULLY living in sin,
deceived by false teachings of faith alone saves, who WILFULLY allow sin in
their life's instead of God's Holy Spirit. (THE EXTRA OIL) which they do not
have, which is what they need to renew and change them.
Just as Pulpit Commentary states here:
They wished to enter in, but confined themselves to wishes.
They made no strong, vigorous efforts. Theirs was no life of stern
self-surrender, of painful self-sacrifice. To wish to pass through that narrow
door is not enough.
Parallel Commentaries
Matthew Henry's Concise Commentary 13:23-30
Our Saviour came to guide men's consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Pulpit Commentary Verse 24. - Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. The Master, as was frequently his custom, gave no direct answer to his questioner, but his teaching which immediately follows contained the answer to the query. The older authorities, in place of "at the strait gate," read "through the narrow door." The meaning of the image, however, is the same, whichever reading be adopted. The image was not a new one. It had been used before by the Lord, perhaps more than once (see Matthew 7:13, 14), and not improbably had been suggested by some town or fortress hard by the spot where he was teaching - a fort on a hill with a narrow road winding up to a narrow door. In the rabbinical schools he frequented in his youth, he might, too, have heard some adaptation of the beautiful allegory known as the 'Tablet' of Cebes, the disciple of Socrates: "Dost thou not perceive a narrow door, and a pathway before the door, in no way crowded, but few, very few, go in thereat?" The teaching of the Master here is, that the door of salvation is a narrow one, and, to pass through it, the man must strive in real earnest. "See," he seems to say; "if only few are saved, it will not be because the Jews are few and the Gentile nations many, but because, of the Jews and Gentiles, only a few really strive. Something different from race or national privileges will be the test at that narrow door which leads to life. "Many will seek to enter in, and shall not be able." The reason for the exclusion of these many is to be sought in themselves. They wished to enter in, but confined themselves to wishes. They made no strong, vigorous efforts. Theirs was no life of stern self-surrender, of painful self-sacrifice. To wish to pass through that narrow door is not enough.
Gill's Exposition of the Entire Bible Strive to enter in at the strait gate,.... What is meant by the strait gate, and by entering in at it; see Gill on Matthew 7:13. To "strive", is to be diligent in the use of means; to search the Scriptures with care; to attend on the preaching of the word with constancy, neglecting no opportunity; to pray earnestly for spiritual light, knowledge, and grace; to contend with every enemy that opposes the salvation of the soul, as sin, Satan, and the world; to bear all reproaches and persecutions, and press through all difficulties, for the prize of the incorruptible crown: the metaphor seems to be taken from the striving, wrestling, and combat in the Olympic games, for a corruptible crown: for many I say unto you, will seek to enter in, and shall not be able: either when it is too late, when the door is shut; or else before, very faintly, in a superficial manner, from a mere natural affection, from a principle of self-love, which leads every one to desire happiness; and by very indirect and improper methods, by their own civility, morality, and righteousness; by works of the law, moral, or ceremonial; or by a profession of religion, and an outward compliance with the ordinances of the Gospel, and not by Christ, and faith in him. Jamieson-Fausset-Brown Bible Commentary 24. Strive—The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in. strait gate—another figure of the same. (See on [1659] Mt 7:13, 14). for many … will seek—"desire," that is, with a mere wish or slothful endeavor. and shall not be able—because it must be made a life-and-death struggle.
Our Saviour came to guide men's consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
Pulpit Commentary Verse 24. - Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. The Master, as was frequently his custom, gave no direct answer to his questioner, but his teaching which immediately follows contained the answer to the query. The older authorities, in place of "at the strait gate," read "through the narrow door." The meaning of the image, however, is the same, whichever reading be adopted. The image was not a new one. It had been used before by the Lord, perhaps more than once (see Matthew 7:13, 14), and not improbably had been suggested by some town or fortress hard by the spot where he was teaching - a fort on a hill with a narrow road winding up to a narrow door. In the rabbinical schools he frequented in his youth, he might, too, have heard some adaptation of the beautiful allegory known as the 'Tablet' of Cebes, the disciple of Socrates: "Dost thou not perceive a narrow door, and a pathway before the door, in no way crowded, but few, very few, go in thereat?" The teaching of the Master here is, that the door of salvation is a narrow one, and, to pass through it, the man must strive in real earnest. "See," he seems to say; "if only few are saved, it will not be because the Jews are few and the Gentile nations many, but because, of the Jews and Gentiles, only a few really strive. Something different from race or national privileges will be the test at that narrow door which leads to life. "Many will seek to enter in, and shall not be able." The reason for the exclusion of these many is to be sought in themselves. They wished to enter in, but confined themselves to wishes. They made no strong, vigorous efforts. Theirs was no life of stern self-surrender, of painful self-sacrifice. To wish to pass through that narrow door is not enough.
Gill's Exposition of the Entire Bible Strive to enter in at the strait gate,.... What is meant by the strait gate, and by entering in at it; see Gill on Matthew 7:13. To "strive", is to be diligent in the use of means; to search the Scriptures with care; to attend on the preaching of the word with constancy, neglecting no opportunity; to pray earnestly for spiritual light, knowledge, and grace; to contend with every enemy that opposes the salvation of the soul, as sin, Satan, and the world; to bear all reproaches and persecutions, and press through all difficulties, for the prize of the incorruptible crown: the metaphor seems to be taken from the striving, wrestling, and combat in the Olympic games, for a corruptible crown: for many I say unto you, will seek to enter in, and shall not be able: either when it is too late, when the door is shut; or else before, very faintly, in a superficial manner, from a mere natural affection, from a principle of self-love, which leads every one to desire happiness; and by very indirect and improper methods, by their own civility, morality, and righteousness; by works of the law, moral, or ceremonial; or by a profession of religion, and an outward compliance with the ordinances of the Gospel, and not by Christ, and faith in him. Jamieson-Fausset-Brown Bible Commentary 24. Strive—The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in. strait gate—another figure of the same. (See on [1659] Mt 7:13, 14). for many … will seek—"desire," that is, with a mere wish or slothful endeavor. and shall not be able—because it must be made a life-and-death struggle.
King James Bible
Then spake Jesus again unto them, saying, I am the light of
the world: he that ''followeth'' me shall not walk in darkness, but shall have
the light of life. John 8:12.
Matthew Henry's Concise Commentary
8:12-16 Christ is the Light of the world. God is light, and
Christ is the image of the invisible God. One sun enlightens the whole world;
so does one Christ, and there needs no more. What a dark dungeon would the
world be without the sun! So would it be without Jesus, by whom light came into
the world. Those who follow Christ shall not walk in darkness. They shall not
be left without the truths which are necessary to keep them from destroying
error, and the directions in the way of duty, necessary to keep them from
condemning sin.
Gill's Exposition of the Entire Bible
he that followeth me; not corporeally, but spiritually, by
faith; for as believing is expressed by coming to Christ, so by following after
him: compare with this, John 12:46; and with love and affection to him, the
desires of the soul being unto him, and to the remembrance of him; and in the
exercise of every grace and discharge of every duty, in imitation of him; and
through a variety of sufferings and tribulations, pressing after him as the guide,
captain, and forerunner: and such
Pulpit Commentary
He that followeth me shall not (by any means) walk in the
darkness - shall not start off along the defiles of his pilgrimage in the murk
of the night and the heavy hiding mists, but he shall, in my companionship,
have the light of life. My follower will see his way. Those who have entered
into living fellowship with the living One awake from all death slumber and
darkness, "walk in the light, as he is in the light;" "become
light in the Lord;" "being made manifest are light;" being with
the Lord become φωστήρες, torch bearers to the rest; and, more than all
(Matthew 5:14), are themselves "the light of the world." The Messiah
had been anticipated as "Light," as the Light of Gentiles as well as
Jews (Isaiah 42:6; Isaiah 49:6; Malachi 4:2; cf. Luke 2:32, where Simeon had
caught the spirit of the ancient prophets). Edersheim (quoting 'Bemidb. R.,' 3
and 15, and 'Yalkut on Isaiah 60): "The rabbis speak of the original light
in which God had wrapped himself as in a garment, which was so brilliant that
it could not shine by day because it would have dimmed the light of the sun.
From this light that of sun, moon, and stars had been kindled. It was now
reserved under the throne of God for the Messiah, in whose days it would shine
once more." (The Logos was, in the language of Philo, the Archetype and
the Outflow of the light.) But the entire meaning of the manifestation of the
Divine life in the Messiah is the diffusion of it in others. All Christ's teaching
about himself has this practical and ethical bearing. The ἕξει - "will
have," "will be in possession of," light - harmonizes with all
the wonderful teaching which blends the Christ and his followers in one entity,
"I in them, they in me," of ch. 15, 17; and Paul's "Christ
formed in you," "Christ liveth in me" (Colossians 1:27;
Galatians 1:20). "Light," says Augustine, "reveals other things
and its own very self, opens healthy eyes, and is its own witness."
UPDATE 13/4/2015.
King James Bible
For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins. Hebrews
10:26.
Gill's Exposition of the Entire Bible
For if we sin wilfully,.... Which is not to be understood of
a single act of sin, but rather of a course of sinning; nor of sins of
infirmity through temptation, or even of grosser acts of sin, but of voluntary
ones; and not of all voluntary ones, or in which the will is engaged and
concerned, but of such which are done on set purpose, resolutely and
obstinately; and not of immoral practices, but of corrupt principles, and
acting according to them; it intends a total apostasy from the truth, against
light and evidence, joined with obstinacy.
After that we have received the knowledge of the truth;
either of Jesus Christ, or of the Scriptures, or of the Gospel, or of some
particular doctrine, especially the principal one, salvation by Christ; of
which there may be a notional knowledge, when there is no experimental
knowledge; and which is received not into the heart, but into the head: and
whereas the apostle speaks in the first person plural, we, this is used not so
much with regard to himself, but others; that so what he delivered might come
with greater weight upon them, and be more readily received by them; when they
observed he entertained no hard thoughts or jealousies of them, which would
greatly distress the minds of those that were truly gracious. Moreover, the
apostles use this way of speaking, when they do not design themselves at all,
but others, under the same visible profession of religion, and who belonged to
the same community of believers; see 1 Peter 4:3 compared with Acts 22:3.
Besides, these words are only hypothetical, and do not prove that true
believers could, or should, or do sin in this manner: to which may be added,
that true believers are manifestly distinguished from these persons, Hebrews
10:38,
there remaineth no more sacrifice for sins; meaning, not
typical sacrifice; for though the daily sacrifice ought to have ceased at the
death of Christ, yet it did not in fact until the destruction of Jerusalem; but
the sacrifice of Christ, which will never be repeated; Christ will die no more;
his blood will not be shed again, nor his sacrifice reiterated; nor will any
other sacrifice be offered; there will be no other Saviour; there is no
salvation in any other, nor any other name whereby we must be saved. These
words have been wrongly made use of to prove that persons sinning after baptism
are not to be restored to communion again upon repentance; and being understood
of immoral actions wilfully committed, have given great distress to consciences
burdened with the guilt of sin, committed after a profession of religion; but
the true sense of the whole is this, that after men have embraced and professed
the truths of the Gospel, and particularly this great truth of it, that Jesus
Christ is the only Saviour of men by his blood and sacrifice; and yet after
this, against all evidence, all the light and convictions of their own
consciences, they wilfully deny this truth, and obstinately persist in the
denial of it; seeing there is no more, no other sacrifice for sin, no other
Saviour, nor any salvation in any other way, the case of these men must be
desperate; there is no help for them, nor hope of them; for by this their sin
they shut up against themselves, in principle and practice, the way of
salvation, as follows.
Jamieson-Fausset-Brown Bible Commentary
26. Compare on this and following verses, Heb 6:4, &c.
There the warning was that if there be not diligence in progressing, a falling
off will take place, and apostasy may ensue: here it is, that if there be
lukewarmness in Christian communion, apostasy may ensue.
if we sin—Greek present participle: if we be found sinning,
that is, not isolated acts, but a state of sin [Alford]. A violation not only
of the law, but of the whole economy of the New Testament (Heb 10:28, 29).
wilfully—presumptuously, Greek "willingly." After
receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the
truth," by having been "enlightened," and by having
"tasted" a certain measure even of grace of "the Holy Ghost"
(the Spirit of truth, Joh 14:17; and "the Spirit of grace," Heb
10:29): to fall away (as "sin" here means, Heb 3:12, 17; compare Heb
6:6) and apostatize (Heb 3:12) to Judaism or infidelity, is not a sin of
ignorance, or error ("out of the way," the result) of infirmity, but
a deliberate sinning against the Spirit (Heb 10:29; Heb 5:2): such sinning,
where a consciousness of Gospel obligations not only was, but is present: a
sinning presumptuously and preseveringly against Christ's redemption for us,
and the Spirit of grace in us. "He only who stands high can fall low. A
lively reference in the soul to what is good is necessary in order to be
thoroughly wicked; hence, man can be more reprobate than the beasts, and the
apostate angels than apostate man" [Tholuck].
PLEASE ALSO READ:
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 1 John 3:6.
Barnes' Notes on the Bible
Whosoever abideth in him - See 1 John 2:6. The word here employed (μένων menōn) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Matthew 10:11; Matthew 26:38; Mark 6:10; Luke 1:56, "et saepe." In the writings of John, however, it is quite a favorite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see John 5:38; John 6:56; John 14:10, John 14:17; John 15:27; 1 John 2:6, 1 John 2:10, 1 John 2:14, 1 John 2:17, 1 John 2:27-28; 1 John 3:6, 1 John 3:24; 1 John 4:12-13, 1 John 4:15-16. In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures.
(See the supplementary note at Romans 8:10. We abide in Christ by union with him. The phrase expresses the continuance of the union; of which see in the note as above. Scott explains, "whoever abides in Christ as one with him and as maintaining communion with him. ')
It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that "as a matter of fact" the child of God is not a sinner.
Sinneth not - There has been much difference of opinion in regard to this expression, and the similar declaration in 1 John 3:9. Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections:
(1) If it teaches that doctrine at all, it teaches that all Christians are perfect; "whosoever abideth in him," "whosoever is born of God," "he cannot sin," 1 John 3:9.
(2) this is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that "all" who have been born again are absolutely perfect, it will not prove it of anyone, for the affirmation is not made of a part, or of what any favored individual may be, but of what everyone is in fact who is born of God.
(3) this interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and willful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars:
(a) He who is born again does not sin habitually, or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed.
(b) That he who is born again does not do wrong deliberately and by design. He means to do right. He is not willfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by "perfection," then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short.
(c) He who is born again will not sin finally, or will not fall away. "His seed remaineth in him," 1 John 3:9. See the notes at that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a person might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so.
Whosoever sinneth - That is, as explained above, habitually, deliberately, characteristically, and finally. - Doddridge. "Who habitually and avowedly sinneth."
Hath not seen him, nor known him - Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian.
Benson Commentary
1 John 3:6. Whosoever abideth in union and fellowship with him — By loving faith; sinneth not — Doth not commit known sin, while he so abideth: whosoever sinneth — Transgresseth any known law of God; hath not seen him, neither known him — His views and knowledge of him have been so superficial that they deserve not to be mentioned, since they have not conquered his love of sin, and the prevalence of it, and brought him to a holy temper and life. Or he has not attained to, or has not retained, a spiritual, experimental acquaintance and communion with him. For, certainly, when a person sins, or transgresseth any known law of God, the loving eye of his soul is not fixed upon God; neither doth he then experimentally know him, whatever he did in time past. Macknight thinks it probable that “some of the heretical teachers, condemned by the apostle in this epistle, to make their disciples believe that their opinions were derived from Christ, boasted their having seen and conversed with him during his ministry on earth, consequently that they knew his doctrine perfectly. But the apostle assured his children that, if these teachers, who avowedly continued in sin, had ever seen or conversed with Christ, they had utterly mistaken both his character and his doctrine.”
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 1 John 3:6.
Matthew Henry's Concise Commentary
3:3-10 The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
Pulpit Commentary
Verse 6. - Every one that abideth in Christ ipso facto sinneth not; for, if he sins, he ceases to abide in him. Just in so far as he abides, he does not sin. Or it may mean that be who abides in Christ cannot deliberately and habitually sin. But then would not St. John have written, "He that abideth in Christ abideth not in sin"? But the main difficulty is in the second half. In what sense is it true that every one that sinneth hath not seen Christ? In the main two explanations are given.
(1) The Greek perfect expresses the present and permanent result of a past action, and is often equivalent to a present. No doubt; and all would be easy if we had only to deal with ὤγνωκε, which means, "he hath come to know," equivalent to "he knoweth." But does ἑώρακε ever mean "he seeth," as Alford suggests as the best rendering for a version? If St. John simply means that whoever sins thereby ceases to see and know Christ, he would hardly express himself thus.
(2) The fact of the man's sinning proves that his perception and knowledge have been imperfect, if not superficial, or even imaginary; just as the fact of Christians leaving the Church proves that they never were really members of it (1 John 2:19). This explanation is preferable. In verse 2 we were told that seeing God will make us like God; and similarly, to see and know Christ make us like Christ. Whoever is unlike Christ, to that extent has not seen nor come to know him. The best of us, it may be, have seen but the hem of his garment.
Gill's Exposition of the Entire Bible
Whosoever abideth in him,.... As the branch in the vine, deriving all light, life, grace, holiness, wisdom, strength, joy, peace, and comfort from Christ; or dwells in him by faith, enjoys communion with him as a fruit of union to him; and stands fast in him, being rooted and grounded in him, and abides by him, his truths and ordinances, takes up his rest, and places his security in him, and perseveres through him:
sinneth not; not that he has no sin in him, or lives without sin, but he does not live in sin, nor give up himself to a vicious course of life; for this would be inconsistent with his dwelling in Christ, and enjoying communion with him:
whosoever sinneth; which is not to be understood of a single action, but of a course of sinning:
hath not seen him, neither known him; that is, he has never seen Christ with an eye of faith; he has never truly and spiritually seen the glory, beauty, fulness, and suitableness of Christ, his need, and the worth of him; he has never seen him so as to enjoy him, and have communion with him; for what communion hath Christ with Belial, or light with darkness, or righteousness with unrighteousness? 2 Corinthians 6:14, nor has he ever savingly known him, or been experimentally acquainted with him; for though he may profess to know him in words, he denies him in works.
Jamieson-Fausset-Brown Bible Commentary
6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him—as the branch in the vine, by vital union living by His life.
sinneth not—In so far as he abides in Christ, so far is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as darkness and light. In matter of fact, believers do fall into sins (1Jo 1:8-10; 2:1, 2); but all such sins are alien from the life of God, and need Christ's cleansing blood, without application to which the life of God could not be maintained. He sinneth not so long as he abideth in Christ.
whosoever sinneth hath not seen him—Greek perfect, "has not seen, and does not see Him." Again the ideal of Christian intuition and knowledge is presented (Mt 7:23). All sin as such is at variance with the notion of one regenerated. Not that "whosoever is betrayed into sins has never seen nor known God"; but in so far as sin exists, in that degree the spiritual intuition and knowledge of God do not exist in him.
neither—"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
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The verse below proves the once saved always saved is a false doctrine.
Jesus confirms If Christians do not remain in Him, by obeying His commands are remooved from the vine (Jesus) If you love me, keep my commandments. John 14:15. This teaching by Jesus confirms with the FOOLISH virgins in John 25.1 parable by Jesus.
If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. John 15:6
Gill's Exposition of the Entire Bible
If a man abide not in me,.... Christ does not say, "if ye abide not in me"; he would not suppose this of his true disciples; Judas now being removed, to whom he may have some respect in this verse; though it may be applied to anyone who has made a profession of Christ, and denies the truths of the Gospel, neglects the ordinances of it, or walks unworthy of his profession: of whom the following things may be truly said,
he is cast forth as a branch; that is unfruitful, and is therefore taken away from the vine, and cast forth out of the vineyard. This signifies the ejection of worthless and fruitless professors out of the churches; for such who are either unsound in their principles, or are remiss and negligent in their attendance on the worship of God, with the church, or are loose and vain in their lives and conversations, are to be removed from communion with the people of God.
And is withered. Some versions, as the Arabic, Syriac, and Persic, read this as an epithet of the word "branch", thus; "the branch that is withered"; expressing the condition the branch is in before it is cast forth out of the vineyard, and the reason of its being cast forth: but others read it as a new and distinct predicate of the branch, showing the case it is in, immediately upon its being cast forth: it may be cut off, and cast out with its leaves upon it, though without fruit; but as soon as ever it is ejected, it withers away. So mere external professors of religion, when they are cast out, of the communion of the church, presently the leaf of profession, which once seemed green, decays, loses its verdure, and that seeming fruit which grew upon them shrinks to nothing, and they become "trees whose fruit withereth, without fruit", Jde 1:12, their show of life, zeal, religion, and holiness, disappears, and all their external gifts, light, knowledge, and understanding, even in a speculative way, vanish:
and men gather them; or, as some copies have it, "it", which best agrees with the word "branch". This was a common thing, when branches were thrown out of a vineyard, for men to come and gather them up for an use hereafter mentioned. So when unworthy members are put out of a church of Christ, the men of the world gather them into their society: or they are taken into the congregations of false teachers, who being sensual, and without the Spirit, (Oil) separate themselves; or it may be read impersonally, "they are gathered", or "it is gathered": so wicked men, and Christless professors, will be gathered by the angels at the last day, and severed by them from the righteous, whom they will place at Christ's left hand to receive their awful doom:
and cast them, or "it",
into the fire, and they are burned, or "it is burned"; for nothing else is such a branch good for; see Ezekiel 15:2. This may respect either the gnawings of conscience, that distress of mind, if not despair, that fearful looking for of judgment, and fiery indignation, which attend apostates in this life; or their being cast into the everlasting burnings of hell fire by angels at the last day, as will be the case of every unfruitful tree, of the chaff and tares.
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? James 2:14
Parallel Commentaries
Matthew Henry's Concise Commentary
2:14-26 Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this faith save him? All things should be accounted profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boast to others, and be conceited of that which they really have not. There is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart. That a justifying faith cannot be without works, is shown from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, ver. 24, how that by works a man is justified, not by a bare opinion or profession, or believing without obeying; but by having such faith as produces good works. And to have to deny his own reason, affections, and interests, is an action fit to try a believer. Observe here, the wonderful power of faith in changing sinners. Rahab's conduct proved her faith to be living, or having power; it showed that she believed with her heart, not merely by an assent of the understanding. Let us then take heed, for the best works, without faith, are dead; they want root and principle. By faith any thing we do is really good; as done in obedience to God, and aiming at his acceptance: the root is as though it were dead, when there is no fruit. Faith is the root, good works are the fruits; and we must see to it that we have both. This is the grace of God wherein we stand, and we should stand to it. There is no middle state. Every one must either live God's friend, or God's enemy. Living to God, as it is the consequence of faith, which justifies and will save, obliges us to do nothing against him, but every thing for him and to him.
Pulpit Commentary
Verses 14-26. - WARNING AGAINST RESTING CONTENT WITH A MERE BARREN ORTHODOXY. Preliminary note: This is the famous passage which led to Luther's depreciation of the whole Epistle, which he termed a "right strawy" one. At first sight it appears, indeed, diametrically opposed to the teaching of St. Paul; for:
(1) St. Paul says (Romans 3:28)," We conclude that a man is justified by faith apart from (χωρίς) works of Law," whereas St. James asserts (ver. 26) that "faith without (χωρίς) works is dead," and that man is "justified by works and not by faith only" (ver. 24).
(2) St. Paul speaks of Abraham as justified by faith (Romans 4; cf. Galatians 3:6, etc.); St. James says that he was justified by works (ver. 21).
(3) St. Paul, or the Pauline author of the Epistle to the Hebrews, appeals to the case of Rahab as an instance of faith (Hebrews 11:31); St. James refers to her as an example of justification by works (ver. 25). The opposition, however, is only apparent; for:
(1) The two apostles use the word ἔργα different senses. In St. Paul it always has a depreciatory sense, unless qualified by the adjective καλὰ or ἄγαθα. The works which he denies to have any share in justification are "legal works," not those which he elsewhere denominates the "fruit of the Spirit" (Galatians 5:22), which are the "works" of which St. James speaks.
(2) The word πίστις is also used in different senses. In St. Paul it is πίστις δἰ ἀγαπῆς ἐνεργουμένη (Galatians 5:6); in St. James it is simply an orthodox creed, "Even the devils πιστεύουσι (ver. 19): it may, therefore, be barren of works of charity.
(3) The apostles are writing against different errors and tendencies: St. Paul against that of those who would impose the Jewish Law and the rite of circumcision upon Gentile believers; St. James against "the self-complacent orthodoxy of the Pharisaic Christian, who, satisfied with the possession of a pure monotheism and vaunting his descent from Abraham, needed to be reminded not to neglect the still weightier matters of a self-denying love" (Lightfoot on 'Galatians,' p. 370). [The tendency of the Jews to rely on their claim as "Abraham's children" is rebuked by the Baptist (Matthew 3:9) and by our Lord (John 8:39). So Justin Martyr speaks of the Jews of his day: Οἱ λέγουσιν ὅτι κα}ν ἁμαρτωλοὶ ῶσι θεὸν δέ γινώσκωσιν οὐ μὴ λογίσηται αὐτοῖς ἁμαρτίαν ('Dial.,' § 141).]
(4) The apostles regarded the new dispensation from different standpoints. With St. Paul' it is the negation of law: "Ye are not under Law, but under grace" (Romans 6:14). With St. James it is the perfection of Law. But, as Bishop Lightfoot has pointed out, "the ideas underlying these contradictory forms of expression need not be essentially different." The mere ritual has no value for St. James. Apart from anything higher it is sternly denounced by him (James 1:20, etc.). The gospel is in his view a Law, but it is no mere system of rules, "Touch not, taste not, handle not;" it is no hard bondage, for it is a law of liberty, which is in exact accordance with the teaching of St. Paul, that "where the Spirit of the Lord is, there is liberty" (2 Corinthians 3:17). But:
(5) The question now arises. Granting that St. James does not contradict the doctrine of St. Paul, is he not opposing Antinomian perversions of it, and writing with conscious reference to the teaching of the apostle of the Gentiles, and the misuse which some had made of it? To this question different answers have been returned. "So long as our range of view is confined to the apostolic writings, it seems scarcely possible to resist the impression that St. James is attacking the teaching, if not of St. Paul himself, at least of those who exaggerated and perverted it. But when we realize the fact that the passage in Genesis was a common thesis in the schools of the day, that the meaning of faith was variously explained by the disputants, that diverse lessons were drawn from it - then the case is altered. The Gentile apostle and the Pharisaic rabbi might both maintain the supremacy of faith as the means of salvation; but faith with St. Paul was a very different thing kern faith with Maimonides, for instance. With the one its prominent idea is a spiritual life, with the other an orthodox creed; with the one the guiding principle is the individual conscience, with the other an external rule of ordinances; with the one faith is allied to liberty, with the other to bondage. Thus it becomes a question whether St. James's protest against reliance on faith alone has any reference direct or indirect to St. Paul's language and teaching. Whether, in fact, it is not aimed against an entirely different type of religious feeling, against the Pharisaic spirit which rested satisfied with a barren orthodoxy fruitless in works of charity" (Lightfoot on 'Galatians,' p. 164; the whole essay should be carefully studied). In favor of this view of the entire independence of the two writers, to which he inclines, Bishop Lightfoot urges:
(a) That the object of the much-vaunted faith of those against whom St. James writes is "the fundamental maxim of the Law," "Thou believest that God is one" (Deuteronomy 6:4); not "the fundamental fact of the gospel," "Thou believest that God raised Christ from the dead" (Romans 10:9).
(b) That the whole tone of the Epistle recalls our Lord's denunciations of the scribes and Pharisees, and seems directed against a kindred spirit. To these we may add:
(c) That the teaching of St. Paul and St. James is combined by St. Clement of Rome ('Ep. ad Corinthians,' c. 12.) in a manner which is conclusive as to the fact that he was unaware of any divergence of view between them, whether real or apparent. We conclude, then, that the teaching of St. James has no direct relation to that of St. Paul, and may well have been anterior in time to his Epistles to the Romans and Galatians. (For the opposite view, see Farrar's 'Early Days of Christianity,' vol. 2. p. 79, where an able discussion of the subject may be found.) Verses 14-17. -
(1) First point: Faith without works is equivalent to profession without practice, and is therefore dead. Verse 14. - Omit the article (with B, C1), and read τί ὀφελος: so also in ver. 16. Can faith save him! rather, with R.V., that faith (ἡ πίστις); the faith in question.
Gill's Exposition of the Entire Bible
What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage:
though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, James 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not.
Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.
Jamieson-Fausset-Brown Bible Commentary
14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jas 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Ro 2:3, 13, 23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jas 2:21, 23, 25, with Ro 4:3; Heb 11:17, 31; and Jas 2:14, 24, with Ro 3:28; Ga 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; 3:8). "Believing and doing are blood relatives" [Rutherford].
What doth it profit—literally, "What is the profit?"
though a man say—James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic. The illustration, Jas 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.
can faith save him—rather, "can such a faith (literally, 'the faith') save him?"—the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jas 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
James 2:14 Additional Commentaries
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